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Philosophy

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The article focuses on a specific branch of Lithuanian video-art that involves ma- nipulating newsreel footage of the pre-soviet and soviet era, i.e. found and archival cinematic material (FAM) containing historical ideological narratives. This tactics of using FAM appears to be relevant not only in terms of how it interprets collec- tive (soviet) memory, but also as an instance of a current discursive practice of (re) creating socio-ideological meanings. This practice is viewed here through the prism of articles by two Lithuanian philosophers, which contain examples of the use of FAM in video art. They are read here as offering a quasi-philosophical methodol- ogy, with a view to discussing a symptomatics of their approach. The article then turns to the principle of reversal, which has been applied in the work of video artists Deimantas Narkevičius and Artūras Raila, albeit in contrasting ways. This tactics of reversal is interpreted as a method of paradoxalisation, problematisation and deconstruction of the monumentalised models of collective memory or as the transformation of the linear historical-ideological narrative into the notional branches of “nomadic ambiguousness”. Either way, this gives rise to a methodological dilemma, since, in a methodologi- cally purified model, Narkevičius’ manipulations of FAM can be interpreted as deconstructing the soviet model of “ideological partisanship”, and yet things look different once the contemporary context is taken into consideration, including the implicit “patron” or the “anonymous” constructor. Narkevičius’ deconstructive tactics, then, appears to result in a sequence of simulations imitating the collapse or a notional split of the principle of the partisanship of the soviet elite, defined in terms of the nomenclature as a social class. The visible or visually exposed ide- ological partisanship as a manifestation of Marxist-communist ideology and its propaganda is the main target of Narkevičius’ deconstructive intentions. However, under the guise of a deconstruction of ideological partisanship, FAM manipula- tions tend to obfuscate the actual partisanship. Moreover, what effectively takes place is a reorganisation of terms in favour of the preservation of political and economic positions of the elite social class (the new patron class) within a new neoliberal reality.

The purpose of this essay is to discuss how moral issues are represented in two films of Woody Allen, Crimes and Misdemeanors (1989) and Match Point (2005). My principal tool of analysis is the concept of ‘moral luck’, elaborated in an essay of the same title by Bernard Williams (1929–2003) (see Williams 1981a), widely cited as the most important British moral philosopher of his time. I am using this concept because these two Allen films can serve as a perfect illustration of its validity or, conversely, because the idea of moral luck supports the way the director deploys moral problems in his films.

The Romanian word “aievea” usually means “true”, “clear”, “evident”. S. Barnutiu, while translating from Handbuch der Philosophie und der philosophischen Literatur by W. T. Krug, during 1832-1839, revealed the conceptual value of “aievea”, which includes the meaning of actuality, reality and real existence. From this, Barnutiu derived the fundamental concept of metaphysics which he called “aievime”. This word can often be found in the chapters on ontology, especially to add new shades of meaning to the categories of modality. Unfortunately, in later translations by S. Barnutiu or by other authors, the word “aievea” and all its philosophical charge was given up, being replaced by words like “reality”, “existence”, “possibility” or “actuality”, depending on the context. However, writers with a more acute sense of language, such as M. Eminescu, I. Slavici or M. Vulcănescu, kept the word philoso¬phically alive, which proves it is worth continuing to probe its potentiality.

The article is devoted to the presentation of the understanding of matter in the philosophy by Plotinus. It also constitutes an attempt to show a surface character of aporia of a hylemorphic structure of the noetic sphere. It points to the difference between a system function of "aoristos dyas" and "noete hyle" function from the perspective of dualism of existential principles. A characteristic of noetic matter presented in "Enneads" remains in an opposition to "aoristos dyas" constituting the principle of multiplicity and indefiniteness. A noetic matter determines the unity of a nous hyposthasis, and, as such, does not constitute the model of the matter of a sensual sphere. An understanding of the matter alone in the work by Plotinus is, basically, identified with an understanding of an "aoristos dyas" principle.

Epistemic properties of a man constitute the base for change. So far little attention has been paid to those properties in semantics. Questions of epistemic factors, which influence the formation of specialised neologisms, have not been posed. The keynote of this article is the attempt to answer this question. To achieve this goal, I attempt to explain such expressions as ‚neo’, ‚epistemic’ and ‚specialised neologism’. Then I proceed with the presentation of the results of the analysis of an interview. The subject of the interview is the Polish neologism ‚auleta’, created by Maciej Kaziński during his work an the translation of John Landes’ Music in Ancient Greece and Rome.Epistemic properties of a man constitute the base for change. So far little attention has been paid to those properties in semantics. Questions of epistemic factors, which influence the formation of specialised neologisms, have not been posed. The keynote of this article is the attempt to answer this question. To achieve this goal, I attempt to explain such expressions as ‚neo’, ‚epistemic’ and ‚specialised neologism’. Then I proceed with the presentation of the results of the analysis of an interview. The subject of the interview is the Polish neologism ‚auleta’, created by Maciej Kaziński during his work an the translation of John Landes’ Music in Ancient Greece and Rome.

Purpose of the research. The historical significance of J. N. Нummel’s heritage as the systemic integrity goes beyond the limits of its artistic epoch J. N. Нummel's "Guidance" for playing the piano-forte (1828) was highly praised for criticism of that time. Later, J. N. Нummel's work "fell out" from the musical and pedagogical context, it was ceased to interest pianists and teachers as a source of teaching methods of playing the piano. In the name of clarifying the essence of the historical situation, it seems necessary to form a modern assessment of the methodological work of J. N. Нummel as a possible precondition for the introduction of its provisions and principles in the context of modern piano pedagogy. Thus, the purpose of the study is to study the assessments and judgments of scientists of the late XIX century, concern- ing the theoretical and practical aspects of the "Guidance" for playing piano-forte by J. N. Нummel. Methodology. The methods of the research are determined by the task of comprehensive study of Нummel’s pedagogical work, so the research is based on the principle of historicism, axiological research method, as well as methods of systematization and generalization. The scientific novelty of the research is conditioned by the necessity, in the interests of the development of modern piano art, an objective study of J. N. Нummel's "Guidance" from the point of establishing its significance in the context of the first third of the XX century as well as the prospects for its introduction into piano pedagogy of our days. Сonclusions. In his "School" J. N. Нummel synthesized significant "events" of the half-century piano history and scientifically determined prediction (foresight) of the future instrument. Estimates of his contemporaries are contradictory, nevertheless, H. Riemann designated his work – "The Great Piano School", R. Genicka ascribes a prognostic function to his work. It allows putting forward a hypothesis, concerning the fact that J. N. Нummel's work has not lost relevance yet, and it is advisable to introduce its materials in the pedagogical practice of modernity.

The article considers the most important theodicean problems in Józef #yci'ski’s texts. The author of the article examines the issue of the existence of God and evil taking into account the following arguments: (1) the argument from God’s kenotic presence in nature, (2) the argument from an unjustified extrapolation of the feeling of absurdity, (3) argument from the limits of God’s omnipotence, which includes (3a) the argument from the price for the another direction of evolution, and (3b) the argument from transworld depravity, (4) the argument from an analogy between limitation claims in logic and mathematics and ontological determinants of suffering, (5) the argument from moral beauty, persuasion and mystery.

Writing his Treatise Concerning the Principles of Human Knowledge, George Berkeley was well aware that his thesis about non–existence of material substance would not be welcomed equally by learned and ordinary people. However, he was prepared for the expected discussion and tried to answer some objections in advance. He continued the fight against his opponents in his second work, Three Dialogues between Hylas and Philonous. The controversy embraced many topics and the aim of this paper is to present Berkeley’s attempt at showing his immaterialism as a position being in complete agreement with the world view (and cognition thereof) of so–called plain people. Berkeley considered himself a defender of their common sense, standing in opposition to the views of the learned. Berkeley maintained that the concept of material substance was an abstract idea invented by philosophers to explain the structure of the material world, but in his view the very idea was at the same time simply incomprehensible and redundant. He tried to persuade his readers that a ‘plain man’ neither uses nor needs the abstract idea of substance to understand and know the world he perceives. Berkeley points out some common–sensical beliefs and then puts forward arguments that his immaterialistic thesis is in full agreement with these beliefs. What is more, he argues that the views of his opponents stand in contradiction to these very common–sensical beliefs. To prove this, he identifies some metaphysical consequences of the representationalistic theory of perception. He says that in the world of this theory there exist only some material particles furnished with primary qualities but no objects from our ordinary sensory experience. According to this theory, we cannot trust our senses and that is why we must abandon it and adopt the position of presentationalism and common sense.

In this interview, the philosopher Alain Brossat suggests that the notion of communism can be reinterpreted and analysed with some more objectivity. He admits that there is an almost general refusal of this idea in the universities, but he considers that mass media sustains such a project.

In this article I try to answer the question whether the thesis that some being can create
autonomous objects out of nothing is compatible with Roman Ingarden’s ontology. In the first part
of the paper I analyse Ingardenian concepts of moments of being and modes of being. Special
attention is put on the existential autonomy.
The second part is devoted to ontological relation of creation. It turns out that basic theses of
Ingarden’s ontology exclude possibility of creatio ex nihilo of autonomous objects.

„Człowiek szalony powiedział sobie, w swym sercu, że nie ma takiej rzeczy, jak sprawiedliwość…”. W stronę państwa transcendentalnego. Kilka kolejnych uwag w sporze z Hobbesem
“The fool hath said in his heart, there is no such thing as justice…” In Favor of Transcendental State. Several other Arguments in Dispute with Hobbes
This paper is one of several articles focused on the theory of contract and the foundations of the modern liberal society. It is a continuation of the pervious paper: Why the Anglosaxon do not like Foucault? The text consists of two major parts. First is an analysis of a modern attempt to defend contractarianism by such authors as D. Gauthier, G. Kavka, J. Hampton, K. Hoekstra, M. Oakeschott, S.M. Brown and their argumentation, especially an attempt to interpret Hobbes in game theory categories. It is discredited as full of logical errors. In the second part, two new arguments against the theory of contract are introduced: (I) historical one – reality proved that human act rather conversely than Hobbes wanted them to, and (II) logical – based on the priority of mutuality rule as fundamental in human cognition.

The aim of this article is a reconstruction and interpretation of Marsilio Ficino’s thoughts
presented in De vita coelitus camparanda that, having a hermetic tinge to it, concern an idea of
human’s religious tranformation. In the article I attempt to demonstrate that De vita coelitus
camparanda is a treaty of religious character which, contrary to the author’s intentions, is closer to
pagan religiousness than the christian one. Natural-magical efforts oficially presented by Ficino
and efforts of demonic and ceremonial character suggested by him in some parts of the text
constitute a complex of religious practices of hermetic origin that serve a purpose of human
evolution. Methodology characteristic of magic — methodology that is subjectivistic but at the
same time assumes that the human is a cosmos in micro scale, and a truly hermetic vision of reality
indicate such a path of human’s rebirth that has no purely personal or local meaning but possesses
a cosmic dimension.

The idea of a law-governed state, which is referred to so commonly, exists as a synonym of the principle of the supreme meaning and standing of the constitution in the state system. The law-governed state in its pure form is one where the law provides not only the framework and barriers for the state and the actions of the authorities, but a state wherein its beginning and foundations are rooted in the law. The concept of the law-governed state has many highly detailed elements (the very existence of the constitution, the separation of powers, the independence of the courts, the legal character of administrative actions, legal protection against decisions made by the authorities, the right to appeal, etc.); its essence, however, is the recognition of the law as a particular means and a yardstick with which both the state's system and the recognition of the legal standards vested with the power to shape social relationships, the regulatory power, are moulded. It is the prestige of the law - nomos basileus - which should be the source of state order. The supremacy of the law provides the premise on which the introduction of every detailed solution which turns the idea of the law-governed state into specifics, is based. If the rule of law, rather than that of the authorities is to exist, this must be a law wherein each citizen may contribute to its shape; ideally it will be one established directly by the citizens rather than by the established authorities, democratic in an indirect way. This must be a law binding upon everyone equally, observed by everyone, operating effectively and surely. It must also be a law made for society's sake rather than for that of an idea, and it must be fitting to those realities, standards and common practices that exist in that society. It must also be a law not too rigorous and imposing neither excessive requirements nor strange measures.

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